the brighter for the flames of his City going up like incense!
Nothing definite is known of the Golden Images and the Moon-Feasts.
P. 64, l. 1088, Towers of the Giants.]—The prehistoric castles of Tiryns and Mycênae.
P. 65, l. 1111, May Helen be there.]—(Cf. above.) Pitanê was one of the five divisions of Sparta. Athena had a "Bronzen House" on the acropolis of Sparta. Simoïs, of course, the river of Troy.
P. 71, l. 1232, I make thee whole.]—Here as elsewhere Hecuba fluctuates between fidelity to the oldest and most instinctive religion, and a rejection of all Gods.
P. 72, l. 1240, Lo, I have seen the open hand of God.]—The text is, perhaps, imperfect here; but Professor Wilamowitz agrees with me that Hecuba has seen something like a vision. The meaning of this speech is of the utmost importance. It expresses the inmost theme of the whole play, a search for an answer to the injustice of suffering in the very splendour and beauty of suffering. Of course it must be suffering of a particular kind, or, what comes to the same thing, suffering borne in a particular way; but in that case the answer seems to me to hold. One does not really think the world evil because there are martyrs or heroes in it. For them the elements of beauty which exist in any great trial of the spirit become so great as to overpower the evil that created them—to turn it from shame and misery into tragedy. Of course to most sufferers, to children and animals and weak people, or those without inspiration, the doctrine brings no help. It is a thing invented by a poet for himself.
P. 75, l. 1288, Thou of the Ages.]—The Phrygian All-Father, identified with Zeus, son of Kronos. (Cf. on p. 11.)
P. 76, l. 1304, Now hast thou found thy prayer.]—
